An Introduction to Psychology / Translated from the Second German Edition

by Wilhelm Max Wundt

Many psychologists and philosophers have denied the existence of special laws for our psychical life, if we understand this to mean specific laws, differing from the universal physical ones. Some say that everything that is called a psychical law is nothing but a psychological reflex of physical combinations, which is made up of sensations joined to certain central cerebral processes. Others maintain that there are no laws at all in the mental sphere. They say that the essential difference between natural and mental sciences consists in the fact that only the former can be reduced to definite laws, whereas the latter are absolutely wanting in any arrangement of phenomena according to law. The first of these opinions, that of materialistic psychology, can be passed over rapidly. It is contradicted by all the phenomena of consciousness that we have up till now discussed. It is contradicted by the fact of consciousness itself, which cannot possibly be derived from any physical qualities of material molecules or atoms. The indisputable affirmation, that there exist no processes of consciousness that are not in some manner or other connected with physical processes, is changed by this materialistic hypothesis into the dogma that the processes of consciousness themselves are in their real essence physical processes. Now this is an assertion that directly contradicts our immediate experience, which teaches us that a human being, or any other similar living creature, is a psycho-physical and not only a physical unity.

The second of the above opinions ascribes to the natural sciences alone laws in the sense of universally valid rules for phenomena, and therefore limits psychology in principle to the description of facts, which appear in their combinations to be arranged purely by chance or at will. This opinion rests obviously on a mistaken use of the conception of law. We are only allowed to consider those regularities in phenomena as according to law, which always repeat themselves in exactly the same manner. But there are in reality no such laws, not even in the natural sciences. For this principle is valid here: laws determine the course of phenomena only in so far as they are not annulled by other laws. Now because of the complex nature of all phenomena in general each process stands under the influence of many laws, and so it happens that just the most universal natural laws can never in experience be demonstrated in their full power. There is no law of dynamics which has a more universal validity than the so-called "law of inertia" or Newton's first law of motion. It can be formulated as follows: "A body in motion, and not acted on by any external force, will continue to move indefinitely in a straight line and with uniform velocity." It is obvious that this law can never and nowhere be realised in experience, since a case of independence from other external forces, which alter the motion, never and nowhere exists. And yet the law of inertia is for us an infallible law of nature, since all real processes of motion may be looked upon as lawful modifications of that ideal case (never existing in concrete experience) of a motion not acted upon by any external influences.

Let us now in the light of these considerations, universally acknowledged in natural science, consider the question of the existence or non-existence of psychical laws. It is of course self-evident that we may consider as laws only such regularities that lie within the process of consciousness, and not such as lie outside of consciousness, e.g. such as belong to physiological processes of the brain. Accordingly we may call combinations of sensations or of simple feelings into complex ideas, emotions, &c., psychical laws, if they in any way take place regularly. On the other hand, the fact that, if a bright point appears on a dark field of vision, the lines of vision of the two eyes are at once directed towards this point—this fact is a physiological and not a psychical law. Naturally such physical laws, as the one in our example, may have a determining influence upon the operation of certain psychical laws. But this does not hinder us from making a sharp distinction between the two kinds of law. We keep as a principle for a psychical law, that the components as well as the resultants of the effects of such laws are parts of immediate consciousness, i.e. sensations, feelings and their combinations. Now if we cast a glance, while keeping firmly to this criterion, over the manifold processes of consciousness, which have been touched upon in this book, we see at once that all these processes bear the character of a stem regularity. Not in the sense that these laws are fixed rules without exceptions (such laws as we have seen above do not exist, because of the never-failing interference from other influences), but in the only sense permissible, i.e. that each complex phenomenon can be reduced to a lawful co-operation of elements. If this requirement were not fulfilled, there would be no cohesion in our psychical life. It would break up into a chaos of unconnected elements, and consciousness itself, which is just the opposite of such a chaotic disarrangement, would be impossible. Therefore each separate idea is a combination of sensations according to law. A given clang of a definite timbre is put together unchangeably in the same way out of elementary tone-sensations. That certain objective sources of sound, e.g. strings, air spaces, possess physical qualities, by means of which such regular combinations of tone-quality arise, is undoubtedly a very important factor for the psychical law of the blending of tones. But these physical facts have in themselves nothing whatever to do with this law. If our consciousness was not disposed to such regular combinations, those objective factors would remain powerless. And it is exactly the same with the combination of light-sensations into spatial ideas, with the union of the images of an object in the right and left eye into one total image, with the rise of peculiar total feelings out of their partial feelings, as we have observed in the organic feeling and in the elementary æsthetic feelings, and last of all with the composition of the emotions and volitional processes out of their elements. Starting from these single more or less complex processes of consciousness, this character of regularity applies above all to the temporal succession of the processes. The generalisations of the old association psychology were absolutely inadequate, and its chief mistake lay, not so much in postulating laws too hastily, as in the fact that it did not attempt to penetrate deeply enough into the laws underlying the association processes by means of an analysis of the same. A last and conclusive testimony for this lawful character of psychical phenomena is given by the apperceptive combinations, whose specific products (of course quite dependent upon the laws of association), are the combinations of the thought-processes, as we have seen above. There can be no more striking proof of the absurdity of the above-mentioned theory of the lawlessness of psychical phenomena as the consequence to which it would lead us. For it would lead to the conclusion that the conception of law itself was contrary to law. This conception is in fact nothing more than one of the results of those psychical thought-combinations, the lawful nature of which is questioned.

It would lead us too far here to go into the profusion of psychical laws. The general character of them has been suggested in our chapters on association and apperception. In the natural sciences there are more general fundamental laws that rise above the separate particular laws, and these we may call the principles of investigation, in so far as they are general requirements to which investigation has to conform. In the same way we can set up fundamental laws in psychology which are not included in the separate regularities of phenomena, because they can only be gained from a general view of the whole of such phenomena. In physics, for example, the above-mentioned example of the law of inertia is a universally valid law. The same claim is raised in a wider scope by "the law of the indestructibility of matter," and by the near-related "principle of the conservation of energy." Are there, we naturally ask at once, psychological principles of similar universal validity?

Before we attempt to answer this question we must note one restriction, to which even in the natural sciences the requirement of universal validity for the leading principles is subject, and which, we may be sure, will be even more prominent in mental science, because of the extraordinarily complex nature of the phenomena. This restriction consists in the fact that the validity of each fundamental principle is subject to certain hypotheses, so that, where these are no longer fulfilled, the principles themselves become doubtful or untenable. Thus the law of the conservation of energy is only valid as long as the measured units of energy belong to a closed or finite material system. It loses its validity if the system is of infinite extent, or if, though finite, it can be acted upon by any external forces. A restriction analogous to this last one will have to be employed in regard to the psychical laws obtained by generalisation from the individual psychological regularities. Of course we must take into account the conditions arising out of the peculiarity of mental phenomena. These psychical laws, by virtue of the subjection of psychical phenomena to the interconnection of consciousness, can only be valid within the limits within which such an interconnection of psychical processes takes place. We shall, for example, try to obtain a fundamental principle which controls the formation of complex psychical processes out of their elements. But it would have no sense to set up such a law for absolutely disparate processes that do not stand in any relation in the single consciousness. It may be that, because of this, the limits of validity for psychological principles are much narrower than those for general natural laws. This is connected with the fact that psychology has to do with inner and not with outer relations. And also we must not forget that this limitation can be compensated for by the character of the psychical laws themselves. And, in fact, the discussion of the first and most general of these laws will show us that this hypothesis proves correct.

The first fundamental principle deals with the relation of the parts contained in a complex psychical process to the unified resultants into which they form. This relation can, as regards its qualitative content, be a most extraordinarily varying one, so that, in regard to the quality of the elements and their combinations, the separate psychical processes cannot be compared. Thus we cannot compare simple light sensations and qualities of tones, or a spatial visual image with a compound clang, or bring into comparison, according to their qualitative character, the relations of both of these pairs with those of the elements of an æsthetic feeling to that feeling itself, or with those of the separate feelings of an emotion to the total content of the same, or with those of the affective and ideational components of motives to the volitional process in which they take part. Nevertheless all these cases are regulated in regard to the formal relation between the components of a process and their resultants by one single principle, which we may call, for the sake of shortness, "the principle of creative resultants." It attempts to state the fact that in all psychical combinations the product is not a mere sum of the separate elements that compose such combinations, but that it represents a new creation. But at the same time, the general disposition of this product is formed by the elements, so that further components are not necessary for its creation, and indeed cannot be considered possible from the standpoint of a psychological interpretation. Thus in the light sensations of the retina, combined and fused with the sensations of strain in the eye in its movements and adjustments, are contained the essentials for the production of a given spatial image. At the same time this spatial image itself is something new, which as regards the resulting qualities is not contained in those elements. In the same way an act of volition that takes place under the influence of a number of motives, partly combating and partly aiding each other, is the necessary creation of this motivation, so that any specific process lying outside of these elements is nowhere to be observed. At the same time such an act of volition is no mere sum of motive-elements, but something new, that connects these elements into one united resultant. We see this creative and yet absolutely lawful nature of psychical phenomena best of all in apperceptive combinations, and for a long time it has been silently recognised in their case. Every one knows that the result of a chain of reasoning, made up of a row of single acts of thought, may be a product of those single thought-acts, which throws much light on some subject and which was before unknown to us, and yet which conclusively comes from those premises, if we analyse retrogressively its development. Upon this creative character of apperceptive combinations, above all, rests the regularity of psychical development, which is shown in the single consciousness during the individual life, and in the total mental development revealed to us by culture and history. The assertion that is occasionally made, based on dogmatic prejudices—namely, that the law of the constancy of matter, that is valid for the forces of nature, must necessarily keep mental life always at the same level in its total value—this assertion is contradicted by the facts of individual and universal development. That does not naturally exclude the possibility of individual interruptions of the course of development, and, because of these, of retrogressive movements arising, in consequence of the above-mentioned conditions, which govern all mental combinations. This combination of creative growth and strict regularity, which marks our mental life, is shown above all in the fact that, especially with the more complicated processes and the more extensive forms of progress of psychical phenomena, the future resultants can never be determined in advance; but that on the other hand it is possible, starting with the given resultants, to achieve, under favourable conditions, an exact deduction into the components. The psychologist, like the psychological historian, is a prophet with his eyes turned towards the past. He ought not only to be able to tell what has happened, but also what necessarily must have happened, according to the position of events. This point of view has in essentials for a long time been held in practice in the historical sciences. It must be of some value that psychology can show the same law of resultants even in the simplest sense-perceptions and affective-processes, where, in consequence of the simplicity of the conditions, very often the retrogressive deduction turns at the same time into a prophecy of events.

The law of resultants undergoes an important change in those cases, in which in the course of a psychical process secondary influences arise, which lie outside the region of the immediately produced resultants, and in which these secondary influences become independent conditions of new influences, which combine with those immediate resultants into a complex phenomenon. In such cases it may even happen that the secondary influences obtain the mastery and so degrade the original resultants to mere secondary influences or ultimately obliterate them altogether. Such a phenomenon may in longer processes be repeated several times and in this manner produce a chain of processes, the members of which diverge more and more from the starting-point of the row of phenomena. It is most of all processes made up of all other psychical compounds, i.e. volitional processes, in which this modification of the law of resultants may be demonstrated by means of numerous phenomena mostly belonging to racial psychology or the history of civilisation. An action arising from a given motive produces not only the ends latent in the motive, but also other, not directly purposed, influences. When these latter enter into consciousness and stir up feelings and impulses, they themselves become new motives, which either make the original act of volition more complicated, or they change it or substitute some other act for it. We may call this modification of the law of resultants, in accordance with the principal form in which it appears, "the principle of the heterogony of ends." It is of eminent importance for the development of the individual as well as of the general consciousness, and especially because the influences of original motives, that have decayed, are almost always preserved in some few traces alongside of the new ones that have taken their place. Such remnants of former purposes continue to exist in forms we do not understand in a great number of our habits, customs, and above all in religious ceremonies handed down to us from the past. Not only do these phenomena themselves remain obscure, but also the development of the present aims remains obscure, as long as we cannot account for them by the principle of heterogony that intervenes in all these cases.

As a supplement to the law of resultants, and yet at the same time in a certain sense as an expression for the same psychical regularity, we have "the law of conditioning relations." Just as the law of resultants joins into one unified expression the forms of psychical synthesis, so we may say that the law of relations is the analytic principle, which arranges under one general rule the relations of the components of one such synthetic whole. This rule consists in the fact that the psychical elements of a product stand in internal relations to each other, out of which the product itself necessarily arises, while at the same time the character of a new creation (a character that belongs to all psychical resultants) is caused by these relations. By inner relations we mean such as depend upon the qualitative constitution of the separate contents, and in so far stand, as a specifically different and at the same time complementary condition, in contradistinction to those external relations, which are determined by their formal arrangement. In this sense this distinction between external and internal relations corresponds to the difference in the ways of viewing the phenomena by the natural sciences and psychology respectively. The processes of nature are absolutely determined by the connection of temporal and spatial relations, in which the elements of the phenomena stand to each other. The mental processes on the other hand cannot, because of their subjection to natural phenomena, dispense with these external relations, but their inmost nature rests on the internal qualitative relations of the elements bound into one whole.

The law of relations stands in general reciprocal relationship to the law of resultants. Both of these laws apply to all compound unities of psychical phenomena, from the simplest ideational and complex affective processes up to the most complicated individual and general developments in psychical life. Thus the combination of a sum of tone elements into a single whole, by means of a specific ideational and affective value resulting from the combination itself, depends absolutely upon the qualitative and quantitative relations in which the tones stand to each other. This clearly arises from the natural dependence of resultants and relations upon each other, since each change of the latter modifies the constitution of the resultants in a corresponding manner. In the same way a spatial visual image is dependent on the relations of the qualitative and quantitative elements of the sensations of the retina and the strain sensations of the eye, and so on. A complex æsthetic feeling is a resultant of the simpler æsthetic feelings bound to the different parts of the perception, in so far as these latter again determine the product by means of their qualitative relations. And lastly all the processes of mental development are founded on the relations of their separate factors, by means of which they are combined into resultants. The interdependence of the laws of resultants and of relations shows us the importance of each of these principles. We cannot explain the psychical value of new creative compounds without considering the internal relations of their components, just as we cannot comprehend the peculiarity of these relations without continually taking into account their resulting influences.

Again in this case the most striking proof for the close connection between these two principles is given by the apperceptive combinations, especially in the forms of logical processes of thought, as they are expressed in the combination of sentences in speech. The thought-content of a sentence stands first of all, as we saw above, as a whole in our consciousness, but not yet as an ideational compound raised to clear apperception. In this stage it is a resultant from previous separate association and apperception processes. Then follows in the second stage of expression in speech, an analysis of that total idea into its parts, in which these parts are always put into close relations with each other. Such relations are called by grammarians subject and predicate, noun and adjective, verb and adverb, &c. The grammatical meaning of these categories shows clearly that this analysis consists of a system of primary and secondary relations, which are joined into a unified resultant by this logical arrangement. Thus the relation of subject and predicate includes all those further relations of noun and adjective, verb and object or adverb, as its minor terms, which are joined together partly by their own relations and partly by the relations of those most general members of the sentence, i.e. subject and predicate. This explains the psychological fact, that after this process of joining the thought together has passed, the total idea is once again, as at the beginning but this time more clearly, in consciousness. In a similar manner such single thought-compounds are combined into more extensive chains of thought, of which the relatively simplest forms are found in the process of drawing a conclusion.